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A Case of Alleged Blasphemy in Kano, Nigeria

Around May 15, a Muslim preacher named Abdul Nyass gave a controversial sermon in Kano, the most populous city in northern Nigeria. Nyass belongs to the Tijaniyya Sufi order. He allegedly stated that Shaykh Ibrahim Niasse (1900-1975), a Senegalese Muslim who revived and popularized the Tijaniyya across West Africa in the mid-twentieth century, was greater than the Prophet Muhammad. The remarks were made at a celebration of Ibrahim Niasse’s birthday. The incident set off an extended and ongoing intra-Muslim controversy in Kano.

Here is a timeline of events:

Circa May 15: Abdul Nyass’ alleged sermon glorifying Ibrahim Niasse over the Prophet. Conflict breaks out and Nyass, together with some of his followers, is arrested.

May 20: Two major Nigerian leaders of the Tijaniyya, Shaykhs Dahiru Usman Bauchi and Isyaku Rabiu, dissociate themselves and the Tijaniyya from Abdul Nyass and his statements.

May 22: “Thousands of youth” burn down the court in the Rijiyar Lemo neighborhood of Kano where Abdul Nyass and his followers are set to appear; other youth burn down Nyass’ house in Kano; other youths attempt to storm Government House and Emir Muhammadu Sanusi II’s palace.

June 25: The Upper Shari’a Court in Kano sentences Abdul Nyass and eight of his followers to death for blasphemy; four others were acquitted.

June 29: Governor Ganduje announces his support for the court’s verdict.

Some context and reflections:

Kano is a significant site of inter-religious and intra-Muslim disputes. Such incidents do not happen on a monthly or even yearly basis, but this case is not the first: one example of Muslim-Christian conflict is the October 1991 riot that occurred in response to plans for a visit to Kano by the controversial Christian preacher Reinhard Bonnke, and one example of intra-Muslim conflict is the 2007 arson at Freedom Radio station.

The Tijaniyya is one of the largest Sufi orders in the world and one of the most important Muslim constituencies in Nigeria as a whole and Kano in particular. Emir Ado Bayero (1930-2014, ruled 1963-2014) belonged to the Tijaniyya, as did several Emirs before him. The order as a whole is mainstream in the Nigerian context. If Abdul Nyass did utter the remarks attributed to him, that would make him a fringe voice in the order. Many of his opponents have referred to his group as “yan hakika” (people of the truth, i.e. people who aspire to reach a mystical state), a Tijaniyya offshoot with some fringe beliefs. The mainstream Tijaniyya leaders are taking the case very seriously. Shaykh Dahiru Usman Bauchi essentially called Abdul Nyass an unbeliever (Hausa), and took pains to say that Tijanis are mainstream Muslims.

Even though the Tijaniyya as a whole is mainstream, there is a long history in Nigeria of opposition to the order, particularly among high-placed scholars. Shaykh Abubakar Gumi (1924-1992), who was Grand Qadi of Northern Nigeria (an administrative unit at the time of colonialism and decolonization) from 1962-1967, authored a harshly anti-Tijani book in 1972. Critics of the Tijaniyya have long accused the order of elevating its own texts and leaders over the central texts and leaders of Islam. The blasphemy case this year, then, activates long-standing suspicions of the Tijaniyya among some Nigerian Muslims, particularly Salafis.

Given this anti-Tijani precedent, the current case may allow some public officeholders to impose their views about what constitutes Islamic orthodoxy. For example, a major figure in this case is the Salafi leader Shaykh Aminu Daurawa, head of Kano’s Hisba, a governmental law enforcement body charged with upholding public Islamic morality. Daurawa has commented frequently on the case, including in terms that go beyond Abdul Nyass himself. In one Facebook post (Hausa), Daurawa wrote, “This is the truth of the [Sufi] order. There is a need to get rid of all [Sufi] orders, because the Prophet (Peace and Blessings Upon Him) is being insulted among them.” One important question about the case, then, is whether it and its aftermath will further empower the opponents of Sufism in Kano.

Many analysts in the West have come to believe Sufis are good and their opponents are bad. It’s never that simple. To my mind the analyst should neither caricature Sufis nor demonize their opponents. I don’t see this case as a sign of some “creeping radicalization” in northern Nigeria: I see it as the latest incident in a long-running intra-Muslim struggle to define doctrine and practice in Kano.

The case is also important because it will test the limits of what punishments shari’a courts can impose. As AFP writes, since the new shari’a penal codes were implemented starting in 1999, shari’a courts have sentenced various people to death – “but to date, no executions have been carried out.” Federal authorities may pressure Kano’s authorities to overturn the sentences. However, given that both Kano’s new Governor Ganduje and Nigeria’s new President Muhammadu Buhari are very new to their offices, they may decide to either drag their feet or even let the sentences stand. The sensitivity of the questions involved (blasphemy, intra-Muslim relations, public order, etc.), combined with the overall tense atmosphere (including because of Boko Haram’s violence), puts both state and federal authorities in a tricky position. That makes this case one to watch.

2 thoughts on “A Case of Alleged Blasphemy in Kano, Nigeria”

zionist-wahhabists/salafists/izala group behave like evil jews and christian liars in distorting facts to reach a conclusion.everybody knows that abdul nyass and co are ignorant heretics claiming to be tijjaniyya followers,while they are far away from it.sheikl ahmad tijjani as true descedant of prophet muhammad derived his silsisila(chain of spiritual practices) directly from prophet muhammad , and he stated explicitly that any statement atributed to him which contadicts the teachings of prophet muhammad shall be ignored.sheikh ibrahim nyas is a true muslim scholar and follower of sheikh ahmad tijjani , and there iis no where he stated that he was above any of the prophets.for abdul nyas to say sheikh ibrahim nyas is above prophet muhammad has no basis in any of sheikh ibrahim nya’s teachings.thus, the idea only came from abdul nya’s imagination inspired by satan.he is therefore the follower of satan, not sheikh ibrahim nyas.but because zionist-wahhabists/salafists/izala want malign tijjaniyya order , they insist that these heretic ignorant haqiqa group like abdul nyas are still part of tijjaniyya.the ignorant haqiqa group led by heretic abdul nyass have totally misconceived the concept of haqiqa in tasawwuf(sufism).haqiqa is a migration to divine presence as a result of full compliance with sharia brought by prophet muhammad by way of devotional activities accepted by allah that brings the devotee closer to him and will be experiencing divine presence .it such experience of divine presence that is called haqiqa(reality).it is not just a person calling himelf a man of haqiqa. sheikh ahmad tijjani told us that even if a person sees himself having a vision experiencing divine presence, he should measure it against the background of sharia provisions.if it contradicts sharia,it is not true.it is a whisper from the satan.it is similar to demonic appearance being experienced by christian clergies,which they call miracles. aminu daurawa like confused abubakar gumi and other wahhabists/salafists are not truly learned on islam.govt should stop relying on their views to take a crucial decision affecting muslims in nigeria